緇門警訓 2.18

2.18

Now, in learning one should not tire of breadth; if there is something one does not know, it is an omission. Our school conveys [beings] far away, transporting them by means of the three vehicles' teachings. However, should māra-obstacles invade, one must resist aggression. In the art of resisting aggression, nothing surpasses knowing the enemy's condition. As for the enemy's condition: in Western India, it is the Vedas; in the Eastern Xia, it is the classics. Therefore, within the Jetavana monastery there was a Quadruple-Veda Cloister, which non-Buddhists regarded as the ultimate truth. There was also a library in which all different writings from within the great trichiliocosm were collected, and the Buddha permitted all of them to be read, in order to subdue non-Buddhists, yet he did not permit adhering to their views. That ancient virtuous and eminent monks of this land were able to cow and subdue rival schools was generally due to their extensive learning. For example, with barbarians whose language is unintelligible and whose food and drink are different, who could convey their intentions and communicate their desires? But if one understands a little of the barbarian language, they immediately become docile and harmonious. For this reason, Dao'an subdued Xi Zuochi with humor; Huiyuan attracted Zong Bing, Lei Cizong, and their like with poetry and ritual; Fuli softened Quan Wuer through debate and eloquence; and Jiaoran befriended Lu Hongjian by means of poetic forms. None of these employed other arts, but solely attained proficiency in external learning. Furthermore, the principles of Confucianism and Daoism are profound and far-reaching. Once sons of the Śākya have mastered their fundamental undertaking, what harm is there in delving into these to broaden their experience? Do not be stranded in a single quarter.